Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	great_a	king_n	parliament_n	3,205	5	6.3516	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90814	The paper called the Agreement of the people taken into consideration, and the lawfulness of subscription to it examined, and resolved in the negative, by the ministers of Christ in the province of Lancaster. Published by them especially for the satisfaction of the conscience, and guiding of the practise of our entirely honored and beloved, the people of our several churches, committed to our charge; and for the general good of this Church & nation.	Heyrick, Richard, 1600-1667.	1649 (1649)	Wing P279; Thomason E546_27; ESTC R203122	28,425	38

THE PAPER Called the AGREEMENT of the PEOPLE taken into CONSIDERATION AND The Lawfulness of Subscription to it Examined and Resolved in the Negative by the Ministers of Christ in the PROVINCE of LANCASTER Published by them especially for the satisfaction of the Conscience and guiding of the practise of our entirely honored and beloved the People of our several Churches committed to our Charge and for the general good of this Church Nation LONDON Printed for LUKE FAWNE and are to be sold at his shop at the signe of the Parrot in Pauls Church-yard 1649. The paper called the Agreement of the People taken into Consideration and the lawfulness of Subscription to it examined and resolved in the negative by the Ministers of Christ in the Province of LANCASTER THis Agreement being drawn up in the name of the People of England and by the Title of the Book being tendered to the Consideration of the People as also by a Declaration bearing the name of his Excellency THOMAS Lord FAIRFAX and his general Councel of Officers annexed to it it is said to be tendered to the People of England and the said Declaration desiring that all good people of England Will cordially embrace it and by Subscription declare their Concurrence and accord thereto when it shall be tendered to them as is directed therein And it being of universal Concernment taking in and desposing of all publique Affairs not onely of the Civil State but of Religion We the Ministers of Christ in the Province of Lancaster who have constantly and cordially adhered to the Cause of King and Parliament both in the first and second War and have opposed according to our places and Callings the late Scottish Engagement by which many of us have been Sufferers and having been called thereunto by the Authority of Parliament have not only taken but press'd upon our people both the Vow and Protestation to 5 May 1641. and the Solemn League and Covenant in the latter of which we have bound our selves Art 6. in the Cause therein Covenanted all the days of our lives zealously and constantly to continue against all Opposition and to promote the same according to our power against all Lets and Impediments whatsoever and what we are not able our selves to suppress or overcome to reveal and make known that it may be timely prevented or removed And Art 4. That we shall also with all faithfulness endeavor the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindering the Reformation of Religion dividing the King from his People or one of the Kingdoms from another or making any faction or parties amongst the People contrary to this League and Covenant do hold our selves bound our common interest and relations our special vocations and our aforesaid Engagements being considered not only deliberately to weigh and resolve with our selves and one another what to do in reference to this Agreement but publiquely to make known our apprehensions concerning it for the resolution of those that may be in doubt about it and t●●t those that are for it may have our Reasons why we dissent from it and we humbly and dearly entreat our highly honored and beloved Country-men and Brethren of this Kingdom into whose hand this our paper may come as well the Composers and Publishers of the Agreement as those to whom it is directed and intended to be offered for their Subscription more especially the Inhabitants of this County unto whom we stand in a more intimate relation both as living among and having the spiritual Charge respectively of them candidly to take and interpret and conscientiously to perpend this our maturely conceived and setled Judgment This Draught called the Agreement of the People being a Platform of State-Government calculated for this Nation and so more immediately of a Political or Civil Consideration Our undertaking is not to survey or give our Verdict on every thing it holds forth divisively or by distinct Sections no● yee shall we examine any thing in it Politically or by the rule of State-M●●i●s or the Laws of the Realm we remit that work to the learned State-men and Lawyers of the Land * Ashursts Reasons c. and Mr Prynnes Speech But we shall 〈◊〉 it as Christians and Ministers enquiring and determining according to our Talent how it may stand or disagree with the dictates of Conscience regulated by the Word of God And in doing this our method will be 1. To give an account of our Conceptions upon the whole plot or frame taken together 2. To speak distinctly and particularly to the Ninth Section which concerneth Religion whereupon we shall be the rather particular because it is both more proper to our profession and more pressing to our souls For the first The project of this Agreement is to place a power in the People to alter when they will the Government of the Kingdom to abrogate the present and to erect a new form of Policy and to be Lords paramount or transcendental Moderators over those to whom the Government is committed assuming to deliver them their Authority to give them Laws to disanul the Laws they make to consine their Legislative power and to oppose them by force of Arms when they see good and to move them now to exert the said power This may appear by the whole tenor of the Agreement and namely in that it represents the People ordering the present Parliament to dissolve a Pag. 8 partic 1. appointing new Representatives of a new proportion and Constitution both in regard of places and persons electing and of the manner times and other circumstances of Election b Pag 8 partic 2. c. which are to have the supream trust in order to the preservation and government of the whole and their power is to extend without the consent or concurrence of any other person or persons to the erecting and abolishing of Courts of Justice and publique Offices and to the enacting altering repealing and declaring of Laws and the highest and final Judgment concerning all natural or civil things c Pa. 24. part 8 limiting the said Representatives from having power in many things d Pa. 24. partic 8. c. directing and restraining them in matter of Religion e Pa. 26. par 9 and repealing all Laws Ordinances and Statutes contrary to the Liberty in Religion which they provide f Pa. 27 part 4 reserving in themselves or any of them power to resist them by force of Arms in some cases g P. 27. part 10 And that such a fundamental change was in the Intentions of the Compilers is evident by the Declaration following it which saith it contains the best and most hopeful Foundations for the Peace and future well-Government Government of this Nation h Page 30. and in it they disclaim to middle in any thing save the Fundamental setling of that power to wit the Law-giving or Judicial power over the

to oppose Hereticks and not the larger and superior of the Magistrate only the Apostle might forbear to mention it of the Magistrates they being at that time generally unchristian 4. The Holy Ghost foretelleth that those ten Kings which do first give their power and strength unto the beast and do make war with the Lamb being overcome by him Rev. 17.12 13 14 16 shall hate the whore and shall make her desolate and naked and shall eat her flesh and shall burn her with fire that is shall destroy the Roman Antichrist or Rome Antichristian and that not only as the beast having civil dominion but as the great Whore that is as a corrupter of Religion by lyes and idolatry Ver. 1 2 3 4 5 and a seducer of the Kings and inhabiters of the earth to her false Religion But how shall they lawfully do this if Kings and States have no sword power or duty to command enforce and punish in the cause of Religion 3. Having thus we hope sufficiently confirmed the unwarrantableness of such a manumission and protection of irreligion false doctrine and perverse ways by Scripture authority we shall for a close tender to consideration 1. How can those Caveats given us by our blessed Saviour and his Apostles Matth. 7.15 To beware of false Prophets To take heed and beware of the leaven of the Pharisees Cap. 16 6 and of the Sadduces To mark them which cause divisions Rom. 16.17 and offences contrary to the doctrine received Gal. 1.9 and to avoyd them If any man preach any other Gospel Phil. 2.2 then that we have received to Anathematize him To beware of dogs 1 John 5.21 evil workers and of the concision To keep our selves from Idols and many others How can the observation and the practice of these and a subscription and grant of such a liberty consist together 2. How can we do this and yet be true to our Covenant wherein we stand bounden sincerely really and constantly to endeavor in our several places and callings Artic. 1 2. the Reformation of Religion in the Kingdoms of England and Ireland in doctrine Worship Discipline and Government To bring the Churches of God in the three Kingdoms to the neerest Conjunction and Vniformity in Religion Confession of Faith Form of Church-Government and Catechising That we shall in like manner without respect of persons endeavor the extirpation of Popery Prelacy Superstition Heresie Schism Profaness and whatsoeven shall be found to be contrary to sound doctrine and the power of godliness 3. In doing this thing shall we not fail desert and give up that Cause for which defensive Arms were taken up by the Parliament and Kingdom for the maintenance of which so many lives have been adventured so much blood hath been spilt such miseries have been waded through in the late Wars yea so many prayers put up and Fasts publique and private observed one main if not the first and principal part of which Cause was the Vindication and Defence of Religion See Declarat of both Kingdoms 1643. And shall we thus improve and requite all the wonderful successes and deliverances wherewith the Lord of hostes hath owned and pleaded this Cause for us and answered our desires therein 4. What advantage would this liberty give to our and religions enemies to open their mouthes in reproaches blasphemy against our way who have formerly objected against us That our designe was to promote private fancies to introduce a multiformity of Religion and to subvert Magistracy and whom we have charged with a cup filled up to the brim of Apostacy Atheism Decla of both Kingdoms p. 4. Idolatry Blasphemies and Profaness 5. Shall we not asperse all the petal Laws of the Land and all the judicial proceedings that have been upon them since the Reformation against Seminary Priests Jesuits and Papists or any other justly suffering in matter of Religion as acts of highest injustice being against the Fundamentals of common Right Freedom and Safety Lastly Will not this Liberty reduced into practice be in danger not only to deface defile rend and crumble to nothing our Churches but to fill the Kingdom full of Factions and Tumults and tend to the overthrow of the Magistrates power in civil things and that men having once got head and immunity in the things of God will proceed to introduce a lawlesness and impunity in humane Interests the Commandments of both Tables being so united and enwreathed in one that they stand and full together Iames 2.10 and the violation of one hath an influence upon all and it being so easie for men willing to err to entitle any civil extravagancy not only to Conscience but to Faith and Religion We have thus in the uprightness of our hearts delivered our Judgment concerning this Agreement and Subscription to it not affecting Division or Faction but vehemently desiring and seeking a religious Peace and right agreement of the people not intending any disrespective reflexion upon the persons of any but heartily desiring the true honor and happiness of all and endeavoring according to our places to prevent the great evils that we pre-apprehend will ensue if this Agreement should be carried on As for us we shall not we trust sin against the Lord 1 Sam. 12 23. in ceasing to pray for you our dear Flocks and the rest of the Churches of Christ in these Kingdoms of England and Ireland that he would direct your course in this case of so weighty and fundamental an importance and we have herein endeavored to shew you the good and the right way And having layd before you those Grounds upon which we profess our disagreement and dissent to the Book called the Agreement of the People We testifie the same by underwriting our names Richard Heyrick Warden of Christs Colledg in Manchester Richard Hollinworth Fellow of the said Colledg William Walker Minister there Alexander Horrocks Minister in the Dean parish John Tilsley Pastor at Dean William Alt Ministers of the Gospel at Bury Toby Forness Ministers of the Gospel at Bury Robert Bathe Pastor of the Church at Rachdale James Hyet Pastor at Croston William Ward Min. of the Gospel at Walton Thomas Johnson Pastor of Halsal Edward Woolmer Min. of Flixton Thomas Cranage Pastor of Brindle James Wood Pastor at Asshton in Makerfield Edward Fleetwood Pastor at Kirkam John Angier Pastor of Denton Thomas Pyke Pastor of Radcliff John Harrison Pastor of the Church at Asshton-underline Jonathan Scholefield Min. at Heywood Thomas Holland Pastor of Ringley Robert Constantine Pastor of Oldham William Meek Pastor of Salford James Walton Min. of Blakely David Durie Preacher at Gorton John Walker Preacher of the Word Samuel Joanes Min. at Hool Henry Welsh Min. of Gods Word at Chorley Thomas Crompton Min. at Astley Peter Bradshaw Min. at Cockey Isaac Ambrose pastor of Preston James Bradshaw pastor of the Church at Wigan John Fogge pastor of Liverpool Richard Maudsley pastor

Kingdom in the most equal and hopeful way for common Right Freedom and Safety as in this Agreement i Page 32. This Agreement then perswades the people to cast off or depose the present Government to turn themselves into an Anarchy or jumbled multitude to become a people without distinction or order to run themselves into that confusion which the Jews were brought unto by the Babylonian Captivity to be as the fishes of the sea as the creeping things that have no ruler over them k Habak 1.14 and so fit for nothing but to be angled by them that desire to fish in troubled waters for so it follows in the Text they take up all of them with the angle they catch them in their net and gather them in their drags l Verse 15. as though we were a colony or company of men swarmed or broken out from some other Nation and newly landed in this Island free and ready to elect and set up a frame of a Common-wealth such as we should like best Unto all this we say 1. We are constituted Kingdom a setled State and under a lawful Government which is very ancient fully understood both by Magistrates and People and deeply rooted in mens affections both by long habituated exercise and the well-approved benefices of it 2. The Government we are under is good wholesom equitable for the Constitution of it fitly ballanced and proportioned being reduced to the golden-mean lying between Monarchical Tyranny and Popular Anarchy it hath had the general sufferage to be one of the moderatest and best tempered Governments in Europe 3. The form of Government which we have are bound to own and continue under not only by the single tye of the duty of Subjects but by sacred obligation of Oaths Vows and Covenants into which we have been called be called by lawful authority prescribing or propounding them to us as namely 1. The Oath of Allegiance in which the Subject solemnly sweareth in these words I shall bear faith and true allegiance to his Majesty his Heirs and Successors and him and them will defend to the uttermost of my power against all conspiracies and attempts whatsoever which shall be made against his or their persons their Crown or Dignity 2. The Oath of the Kings Supremacy wherein are these words I do promise that from henceforth I shall bear faith and true allegiance to the Kings Highness his Heirs and lawful Successors and to my power shall assist and defend all Jurisdictions Priviledges Preeminencies and Authorities granted or belonging to the Kings Highness his Heirs and Successors or united to the imperial Crown of this Realm 3. The Vow and and Protestation of 5 May 1641. in which who so entreth into it bindeth himself thus I do in the presence of Almighty God promise vow and protest to maintain and defend as far as lawfully I may with my life power and estate according to the duty of my Allegiance his Majesties Royal Person Honor and Estate as also the Power and Priviledges of Parliament the lawful Rights and Liberties of the Subject c. 4. And lastly The Solemn League and Covenant wherein we with hands lifted up to the most high God to swear thus We shall with the same sincerity reallity and constancy in our several Vocations endeavor with our estates and lives mutually to preserve the Rights and Priviledges of the Parliament and the Liberties of the Kingdom and to preserve and defend the Kings Majesties Person and Authority in the Preservation and defence of the true Religion and Liberties of the Kingdoms that the world may bear witness with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish his Majesties just power or greatness And it deserves to be remembred that the Parliament at their entring into the Vow and Protestation did it upon and apprehension that our Government was in danger of undermining and laid down their sense thereof as one special ground of making the same m In the Preamble and finding also that there have been having just cause to suspect that there still are even during the sitting in Parliament endeavors to subvert the fundamental Laws of England and Ireland and to introduce the exercise of an Arbitrary and Tyrannical Government by most pernicious and wicked councels practises plots and conspiracies c. and both entered and led the people into it expresly for the prevention of such a design adding to the tye of civil duty the religious bond of this Vow and Protestation for the firmer obliging of our allegiance to the Government And in the instructions for the taking of the Solemn League and Covenant throughout the Kingdom Art 10. there is an Exhortation ordered to be made to all sorts of persons to take it as that which they judg not only lawful but all things considered exceeding expedient and necessary for all that wish well to Religion the King and Kingdom to joyn in From these three Considerations as Premises we infer First There 's no place need or occasion for such an attempt 〈◊〉 is the abolishing of the old and rearing a new model of Government 1. Say that some invested with the Government have been faulty that 's no ground for changing the Government if it be we may run through all forms of policy and stay in none but still be changing for men will still be found failing our Government being lawful and good our course is as to this case to pray that our Magistrates may be good as we are required by the Apostle (n) 1 Tim. 2 1.2 for unless it please God to give us just and godly Magistrates the best Constitution will nothing avail us and if that were obtained that which we have would serve our turn 2. Say that such deep wounds have been given lately to our Government in the persons of those in which it was inherent as that the influence of it into the body politique may be for a time suspended yet we cannot think that the Kingdom it self is thereby beheaded of its Government if that Maxime we have often heard of The King never dyes be true and that Act for the continuance of the Parliament till it dissolve it self be still a Law we cannot but conceive we have a Government actually invested and however it is who can deny but still there is an obligation and right in us to the Government And as it is a far easier way to restore the former Government to its natural course then to remove it and settle another so we beleeve if we of this Nation shall find favour in the eyes of the Lord he will raise it up again We observe if we understand the Remonstrance of his Excellency c. of Novemb. 20. and the Declaration of Novemb. 30. and the humble Answer of January 3. and the Petition before this Agreement that the late proceedings against those in the seat of Authority were asserted and put on as necessary

spoken of but no Church Censures or Authority placed in any to purge them out of the Church 3. Here is compulsive instruction prohibited the meaning of which we take to be that none shall be compelled to repair to the publique meetings for instruction or to behave themselves orderly therein so that neither Magistrate parent or master shall bring those under them to the means of their salvation but give them the reins to run on in ignorance and all damnable ways This one clause if followed is a lesson that may more instruct men to irreligion and informedness and more unteach men the Christian Religion then all the able Teachers here allowed to be provided for by the Representatives can prevail to instruct them to it 4. Here is not so much care taken to promote the Religion which is intended publiquely to be held forth as there is of giving advantage to other ways differing from it in the following Heads for here the instruction of people unto the publique Religion and providing Teachers for that end is put off and referred to the Representatives but the liberty of diserting it and both professing and practising contrary to it is presently granted and enacted and the Laws Statutes and Ordinances contrary to that liberty are repealed The maintenance of which Teachers may be out of a publique Treasury and we desire not by Tythes For this we being in hand with matter of Religion and this being but of a temporal concernment and that our own we shall not insist on it We expect to suffer in such things and think it but suitable when our Religion it self is thus dealt with as in this Agreement only seeing that in this very page it saith No Representative shall in any mise level mens estates destroy property c. We mind it to see that it agree with it self Provided That Popery and Prelacy he not hold forth as the publique way on profession in this Nation 1. They are so much the more beholding to this Agreement the ways that are not thus held forth being better provided for as we shall see presently 2. Then any or all other ways of Religion called Christian are or may be held forth as the publique way or profession besides Popery and Prelacy here then is a profession of Religion of a wide latitude and of strange party-coloured and jarring composure more like to the mixture of the cup in the hand of the great Whore of Babylon or to the many headed and homed beast she sits on Revel 17. then to pure and uniform Religion of the chaste Spouse of Christ 3. Why are these two only excepted is it because these are the worst of all doubtless there are other doctrines and ways that are held forth among us or may be introduced as bad as the worst points of Popery ten thousand times worse then Prelacy such as these of the Antiscripturists Antitrinitarians Arrians Pelagians c. 4. Why are they only excluded from being the publique profession If they may be allowed to be professed and practised why may they not be comprehended under the notion of the publique profession as well at least as some other differing ways It they be too dangerous or noxious for that notion why are they not wholly exterminated they may hurt as well if they be permitted as private profession That to the publique Profession so held forth none be compelled by penalties 2 Head or otherwise but only may be endeavored to be won by sound doctrine and the example of a good Conversation 1. To the profession of Christian Religion none among us have been or are desired to be compelled but it hath been and still is judged a necessary course to cause men that profess the Christian Religion to carry towards it answerably to bring men to the means of the knowledg of it and to restrain men from publique scandalizing of it 2. Compulsion by Penalties or otherwise here forbidden may include the Ecclesiastical Censures of the Church the exercise of the power of parents over their children and of masters over their servants in reference to duties of Religion and the rather because it is said they only may be endeavored to be won by sound doctrine c. which words are exclusive of all other ways 3. Here then if this should stand men might become Atheists Recusants Sabbath-breakers Blasphemers or what they will and no man say to them what dost thou The former Court connivance of Popery the prelatical indulgence of prophaneness the Kings book for sports on the Lords Day so much cryed out upon since this Parliament were but small Gnats to the swallowing down of this a horrible thing to be enacted in a Kingdom so generally christianized as this is 4. Them may no Court or Magistrate constrain men to take an oath such as is used among us because in so doing he professeth Christian Religion 5. How should men be won to Christian Religion by sound doctrine and good Conversation when no provision is made to bring or keep doctrine to be sound and conversation to be religious That such as profess faith in God by Jesus Christ however differing in judgment from she Doctrine 3 Head Worship or Discipline publiquely held forth as aforesaid shall not be restrained from but shall be protected in the profession of their faith and exercise of Religion according to their conscience 1. Thus all the damnable Heresies Doctrines of Devils Idolatrous Superstitious and abominable Religions that ever have been broached or praclised or can be devised if the persons owning them will but profess faith in God by Jesus Christ are set a liberty in this Kingdom nay not only granted a Toleration but enfranchisement yea protection and patronage and that in gross without considering or knowing what is so allowed and taken into Tutelage 2. Although here is a distinction used betwixt the Doctrine Worship and Discipline publiquely held forth and other ways differing from them yet the deserters of and contrary professors and practisers to the publique profession have as much favor granted them as to secure practise as they have that embrace it nay more 1. None are forbidden to compel by penalties or otherwise to any profession of Faith or exercise of Religion that is differing from the publique how gross soever it be in it self or opposite to it only men may not be compelled to the publique 2. None are prohibited to restrain any from the publique Religion only men may not restrain from the Heterodox or differing ways though never so corrupt 3. No protection is granted to those of the publique profession men may thrust themselves into the publique Assemblies violate the Ordinances of them and no remedy for it men may profess the publique Religion at their perils but the differing ways must be protected 3. It were much more to the honor of the Name and Faith or God if this liberty must be afforded that men might have it without professing Faith in God